{"id":6921,"date":"2024-03-28T15:15:06","date_gmt":"2024-03-28T15:15:06","guid":{"rendered":"https:\/\/www.revue-kanien.com\/?page_id=6921"},"modified":"2024-03-29T22:14:11","modified_gmt":"2024-03-29T22:14:11","slug":"volume-6-2018-numero-1","status":"publish","type":"page","link":"https:\/\/www.revue-kanien.com\/en\/volume-6-2018-numero-1\/","title":{"rendered":"Vol. 6 (2018) - Issue 1"},"content":{"rendered":"<div data-elementor-type=\"wp-page\" data-elementor-id=\"6921\" class=\"elementor elementor-6921\">\n\t\t\t\t<div class=\"elementor-element elementor-element-62f2ab1c e-con-full e-flex e-con e-parent\" data-id=\"62f2ab1c\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t<div class=\"elementor-element elementor-element-60f89253 e-con-full e-flex e-con e-child\" data-id=\"60f89253\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-715fa00f elementor-widget elementor-widget-image\" data-id=\"715fa00f\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"image.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<img fetchpriority=\"high\" decoding=\"async\" width=\"529\" height=\"833\" src=\"https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2024\/03\/COUVERTURE-2018-1.jpg\" class=\"attachment-large size-large wp-image-6594\" alt=\"\" srcset=\"https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2024\/03\/COUVERTURE-2018-1.jpg 529w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2024\/03\/COUVERTURE-2018-1-191x300.jpg 191w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2024\/03\/COUVERTURE-2018-1-8x12.jpg 8w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2024\/03\/COUVERTURE-2018-1-381x600.jpg 381w\" sizes=\"(max-width: 529px) 100vw, 529px\" \/>\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-6c2e6473 e-con-full e-flex e-con e-child\" data-id=\"6c2e6473\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-6396874b elementor-tabs-view-horizontal elementor-widget elementor-widget-tabs\" data-id=\"6396874b\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"tabs.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-tabs\">\n\t\t\t<div class=\"elementor-tabs-wrapper\" role=\"tablist\" >\n\t\t\t\t\t\t\t\t\t<div id=\"elementor-tab-title-1671\" class=\"elementor-tab-title elementor-tab-desktop-title\" aria-selected=\"true\" data-tab=\"1\" role=\"tab\" tabindex=\"0\" aria-controls=\"elementor-tab-content-1671\" aria-expanded=\"false\">CONTENTS<\/div>\n\t\t\t\t\t\t\t\t\t<div id=\"elementor-tab-title-1672\" class=\"elementor-tab-title elementor-tab-desktop-title\" aria-selected=\"false\" data-tab=\"2\" role=\"tab\" tabindex=\"-1\" aria-controls=\"elementor-tab-content-1672\" aria-expanded=\"false\">RECENSIONS<\/div>\n\t\t\t\t\t\t\t\t\t<div id=\"elementor-tab-title-1673\" class=\"elementor-tab-title elementor-tab-desktop-title\" aria-selected=\"false\" data-tab=\"3\" role=\"tab\" tabindex=\"-1\" aria-controls=\"elementor-tab-content-1673\" aria-expanded=\"false\">EDITORIAL<\/div>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t<div class=\"elementor-tabs-content-wrapper\" role=\"tablist\" aria-orientation=\"vertical\">\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-tab-title elementor-tab-mobile-title\" aria-selected=\"true\" data-tab=\"1\" role=\"tab\" tabindex=\"0\" aria-controls=\"elementor-tab-content-1671\" aria-expanded=\"false\">CONTENTS<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1671\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1671\" tabindex=\"0\" hidden=\"false\"><p><b>Boniface MABANZA BAMBU<\/b> : Entre ob\u00e9issance anticip\u00e9e et r\u00e9volte. Actualit\u00e9 de Frantz Fanon dans le contexte des relations \u00e9conomiques entre l\u00b4Afrique et l\u00b4Europe.. . &#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;..9<\/p><p><b>Sophia KREMSER <\/b>: \u00ab Pourquoi ? \u00bb Des facteurs du terrorisme \u00e0 caract\u00e8re religieux comme ph\u00e9nom\u00e8ne sociopolitique moderne. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34<\/p><p><b>Th\u00e9r\u00e8se SAMAKE<\/b> : La travers\u00e9e du d\u00e9sert,chemin dedialogue entre l\u2019Afrique et l\u2019Europe. &#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230; 45<\/p><p><b>Sebastian PITTL <\/b>: European fundamentalism ? The theopolitics of Friedrich August von Hayek and Alain de Benoist&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;.61<\/p><p><b>Armina OMERIKA<\/b> : La formation du sens historique comme crit\u00e8re de diff\u00e9renciation des courants islamiques contemporains&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;. 80<\/p><p><b>Nathana\u00ebl Y. SOEDE<\/b> : Religion Traditionnelle Africaine et fondamentalisme : Contribution au d\u00e9bat sur la religion et la violence&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230; 92<\/p><p><b>Rodrigue M. NAORTANGAR <\/b>: Rapport g\u00e9n\u00e9ral&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;.. 103<\/p><\/div>\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-tab-title elementor-tab-mobile-title\" aria-selected=\"false\" data-tab=\"2\" role=\"tab\" tabindex=\"-1\" aria-controls=\"elementor-tab-content-1672\" aria-expanded=\"false\">RECENSIONS<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1672\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1672\" tabindex=\"0\" hidden=\"hidden\"><\/div>\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-tab-title elementor-tab-mobile-title\" aria-selected=\"false\" data-tab=\"3\" role=\"tab\" tabindex=\"-1\" aria-controls=\"elementor-tab-content-1673\" aria-expanded=\"false\">EDITORIAL<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1673\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"3\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1673\" tabindex=\"0\" hidden=\"hidden\"><p style=\"text-align: justify;\">Le manque de reconnaissance est la cause r\u00e9currente du fondamentalisme. Il ne s\u2019agit pas de cette frustration momentan\u00e9e que l\u2019on \u00e9prouve face \u00e0 un manque de gratitude, encore moins de cette pathologie propre aux narcissiques. Ce manque de reconnaissance se situe \u00e0 un niveau plus fondamental, de sorte qu\u2019il est juste de le qualifier de racine du fondamentalisme religieux, politique, voire \u00e9conomique. Comprenons-le comme l\u2019absence de l\u00e9gitimit\u00e9 et de consid\u00e9ration sociales. En effet, il remet en cause le droit d\u2019appartenir \u00e0 sa propre soci\u00e9t\u00e9. Il fabrique des marginaux religieux, politiques et \u00e9conomiques, des membres encombrants et m\u00e9pris\u00e9s de la soci\u00e9t\u00e9. On pourrait aller plus loin : l\u2019homme \u00e9tant un \u00eatre social, c\u2019est son existence sociale, pire son \u00eatre m\u00eame qui est ni\u00e9, mis en p\u00e9ril. Alors, \u00e9tant aux abois, luttant pour sa place en soci\u00e9t\u00e9, il se saisit du peu d\u2019options qui lui reste, options qui se r\u00e9sument souvent \u00e0 la violence physique sinon symbolique ou verbale. Tirer \u00e0 bout portant sur d\u2019innocents touristes permet au terroriste d\u2019attirer de l\u2019attention, certes sur sa personne, mais aussi sur la cause qu\u2019il veut d\u00e9fendre. Qui grossit le rang des terroristes du Sahel (Mali, Burkina, Niger, Nig\u00e9ria, Nord Cameroun, Tchad) sinon ceux \u00e0 qui l\u2019on ne reconnait pas de droit d\u2019acc\u00e8s aux ressources \u00e9conomiques n\u00e9cessaires \u00e0 leur subsistance ? Beaucoup de jeunes Occidentaux rejoignent les rangs de l\u2019Etat Islamique parce qu\u2019ils ne se sentent pas reconnus chez eux au motif qu\u2019ils ne seraient pas des Occidentaux \u00ab de souche \u00bb. Les jeunes des populations subsahariennes ne sont-ils pas pr\u00eats \u00e0 braver l\u2019\u00e9preuve du d\u00e9sert saharien et \u00e0 risquer la mort pour aller en Occident parce que leur droit \u00e0 une vie heureuse ne leur est pas reconnu chez eux ? Que dire enfin de la mont\u00e9e de l\u2019extr\u00eame droite en Europe, sinon qu\u2019elle grossit ses rangs en capitalisant et en orientant la frustration des laiss\u00e9s pour compte vers l\u2019\u00e9tranger, l\u2019\u00e9migr\u00e9, utilis\u00e9 comme bouc \u00e9missaire ? Pour traiter le mal \u00e0 sa racine \u2013 historique ou sociologique \u2013 le dialogue interdisciplinaire reste de mise.Les communications de ce num\u00e9ro font suite au pr\u00e9c\u00e9dent : elles sont toutes issues de la conf\u00e9rence internationale et interdisciplinaire sur le th\u00e8me \u00ab Mondialisation et fondamentalisme religieux : un d\u00e9fi pour les relations entre l\u2019Afrique et l\u2019Europe \u00bb. Organis\u00e9e par l\u2019ITCJ (Institut de Th\u00e9ologie de la Compagnie de J\u00e9sus) et le Centre de Th\u00e9ologie interculturelle et d\u2019Etude des Religions (Universit\u00e9 de Salzbourg en Autriche) du 23 au 24 f\u00e9vrier 2017 sur le Campus de l\u2019ITCJ \u00e0 Angr\u00e9-Ch\u00e2teau, Abidjan, elle avait pour objectif de discuter des nouvelles formes d\u2019un \u00ab fondamentalisme\/terrorisme religieux \u00bb et de les interpr\u00eater \u00e0 la lumi\u00e8re des d\u00e9veloppements globaux ayant cours dans notre monde globalis\u00e9. L\u2019agencement des communications ne suit pas celui de la conf\u00e9rence. Il alterne les communications selon les contextes (europ\u00e9ens et africains), les disciplines, mais aussi le genre. Ainsi, tout au long de ce num\u00e9ro, le lecteur est plac\u00e9 dans un contexte de dialogue interculturel et interdisciplinaire. Quant \u00e0 l\u2019agencement logique de la conf\u00e9rence, le lecteur pourra le retrouver dans le rapport final.<\/p><\/div>\n\t\t\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-60b5dbf1 e-flex e-con-boxed e-con e-parent\" data-id=\"60b5dbf1\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t\t\t<div class=\"elementor-element elementor-element-2532b712 elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"2532b712\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-57ee56b8 elementor-widget elementor-widget-july-heading\" data-id=\"57ee56b8\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">ABSTRACTS<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-5fa991aa elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"5fa991aa\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-6e553b2f e-flex e-con-boxed e-con e-parent\" data-id=\"6e553b2f\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t<div class=\"elementor-element elementor-element-27e66790 e-con-full e-flex e-con e-child\" data-id=\"27e66790\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t<div class=\"elementor-element elementor-element-4e12dd18 elementor-widget elementor-widget-july-heading\" data-id=\"4e12dd18\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">Entre ob\u00e9issance anticip\u00e9e et r\u00e9volte.\nActualit\u00e9 de Frantz Fanon dans le contexte des relations \u00e9conomiques entre l\u00b4Afrique et l\u00b4Europe.<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">In the current article the author adresses a endogenous cause of fundamentalism, namely the anticipated obedience by African heads of State and of government. It is an interiorisation of Africa\u2019s domination : African leaders act like or even worse than the former colonial powers, disadvantaging their own people. The author defends the idea that anticipated obedience is a fertile ground for fundamentalism and terrorism like violent islamist djihadism. Frantz Fanon helps to argue for this position and he brings in mind again the project of independance initiated by the founders of African independences but betrayed by most of their successors, for example through economic partnership agreements that aren\u2019t profitable for Africans.<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-4b8980a elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"4b8980a\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-4aa36af7 elementor-widget elementor-widget-july-heading\" data-id=\"4aa36af7\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">La travers\u00e9e du d\u00e9sert,\nchemin de dialogue entre l\u2019Afrique et l\u2019Europe<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">The current communication pleads for a new integral humanism and a new ethics of encounter in the relationship between Africa and Europe. Its starting point is the metaphor of the crossing of the desert experienced by subsaharian migrants to Europe : the crossing of the desert challenges them so much in time and space that they cannot succeed whithout perseverance ; it confronts the to the lack of reference and of rootedness necessary for self humanisation. Africa and Europe together can cross together the desert of globalisation and fundamentalism only if with perseverance they build up an integral humanism in their concrete cultures overcoming their own limits, using the means of intercultural dialogue which aims at a just social order and a harmonious living together ; having also recourse to the edification of an collective understanding of religion which puts a brake on fundamentalism, preventing it from feeding on the ongoing process of globalisation.<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-3696366b elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"3696366b\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-1384f90 elementor-widget elementor-widget-july-heading\" data-id=\"1384f90\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">La formation du sens historique\ncomme crit\u00e8re de diff\u00e9renciation des courants islamiques contemporains<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">The current statement helps to understand the concept of \u201chistory\u201d that underlines \u201cIslamic\u201d discourses. It sheds a light on the epistemic relationship of \u201cIslamic\u201d movements to the primitive Islamic community by showing its historical evolution. Thereby this relationship appears as the product of the encounter between muslim tradition and the concept of history used during the Enlightments; hence it is a product of the globalisation of thinking.<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-14df6ea elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"14df6ea\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-2910bb4 elementor-widget elementor-widget-july-heading\" data-id=\"2910bb4\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">Rapport g\u00e9n\u00e9ral\nRodrigue M. Naortangar, SJ\nCERAP et ITCJ \u2013 Abidjan<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">La conf\u00e9rence internationale sur le th\u00e8me \u00ab Mondialisation et fondamentalisme religieux : un d\u00e9fi pour les relations entre l\u2019Afrique et l\u2019Europe \u00bb qui s\u2019est tenue au sein du Campus de l\u2019Institut de Th\u00e9ologie de la Compagnie de J\u00e9sus (ITCJ) du 23 au 24 f\u00e9vrier 2017 avait pour objectif de s\u2019interroger sur les interactions entre le fondamentalisme religieux d\u2019une part et les relations entre l\u2019Europe et l\u2019Afrique d\u2019autre part. Se voulant interdisciplinaire et interculturelle afin d\u2019offrir un espace de dialogue ouvert r\u00e9pondant \u00e0 la complexit\u00e9 de la probl\u00e9matique du fondamentalisme religieux dans un monde globalis\u00e9, elle a adopt\u00e9 la progression suivante : apr\u00e8s une mise en contexte et une analyse du fondamentalisme religieux dans le contexte de la mondialisation, les probl\u00e8mes et les d\u00e9fis que pose le fondamentalisme religieux dans les relations Europe-Afrique devaient \u00eatre identifi\u00e9s et trait\u00e9s selon les perspectives de l\u2019ex\u00e9g\u00e8se, de l\u2019histoire coranique, des rapports \u00e9conomiques entre l\u2019Europe et l\u2019Afrique, de la philosophie, de la th\u00e9ologie et des sciences religieuses. Pour clore le tout, des analyses concr\u00e8tes de probl\u00e8mes de soci\u00e9t\u00e9s devaient ouvrir des pistes de solutions \u00e0 m\u00eame de relever les d\u00e9fis susmentionn\u00e9s. La transversalit\u00e9 des regards interculturels devait aider \u00e0 ouvrir des perspectives nouvelles sur les relations entre l\u2019Europe et l\u2019Afrique. C\u2019est \u00e9galement cette progression que le pr\u00e9sent rapport final des travaux s\u2019efforce de suivre. Il y ajoute un \u00e9cho des \u00e9changes qui ont eu lieu en pl\u00e9ni\u00e8re sous forme de questions-d\u00e9bats ou de podium de discussion. Il s\u2019ach\u00e8ve par les recommandations faites par les participants.<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-3bd00001 e-con-full e-flex e-con e-child\" data-id=\"3bd00001\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-7d4bfae4 elementor-widget elementor-widget-july-heading\" data-id=\"7d4bfae4\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">\u00ab Pourquoi ? \u00bb\nDes facteurs du terrorisme \u00e0 caract\u00e8re religieux comme ph\u00e9nom\u00e8ne sociopolitique moderne<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">Worldwide media reports provide an unreflected and warped image of relations prior to the rise of terrorism. The present paper intends to examine the causes and factors of the social and political phenomenon of terrorism and concentrates on religious motivations of terrorist actions. After a conceptual and definitional discussion on \u00ab terrorism \u00bb, the paper follows the classification of this phenomenon in a social framework in order to identify possible causes and factors. Then, it focuses on the religious components of this phenomenon before adding an historical perspective. Finally, it goes back to the ambivalency of the various religions and traditions and concludes that the relationship between religion and terrorism is contingent and plausibel rather than necessary<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-3a0455cb elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"3a0455cb\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-2fec0037 elementor-widget elementor-widget-july-heading\" data-id=\"2fec0037\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">European fundamentalism ?\nThe theopolitics of Friedrich August von Hayek and Alain de Benoist<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">The article investigates the thinking of two intellectual figures whose work is in the centre of ideologies that can be regarded as forms of a European fundamentalism : the Austrian economist Friedrich August von Hayek, founding father and most important theorist of neoliberalism, and the French philosopher Alain de Benoist, key intellectual of Europe\u2019s \u201cnew right\u201d. The author deconstructs the hidden theological matrix which is at the heart of these ideologies. He outlines their relevance for the configuration of present and future African-European relations and analyses in which way they can be regarded as fundamentalist. It is shown how both ideologies claim to interpret the totality of reality using a binary logic of \u201ceither-or\u201d, how both refer to some sort of divine being, and how they immunise themselves against critique. The analysis suggests that the common ground of as well religious as economic or political forms of fundamentalism lies not so much in the reference to a specific \u201ctruth\u201d but in the will itself to have clear and strong distinctions.<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-b9eddbf elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"b9eddbf\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-f2515d8 elementor-widget elementor-widget-july-heading\" data-id=\"f2515d8\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">Religion Traditionnelle Africaine et fondamentalisme :\nContribution au d\u00e9bat sur la religion et la violence<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">The current communication adresses the propensity of the Traditional African Religion to lead to fundamentalism and extremism. It goes back to the pharaonic roots of the Traditional African Religion, namely to the myth of Isis and Osiris, to show its non fundamentalist origin. The religious openess of Traditional African Religion is still noticeable in the coexistence of different religions in the same social entity. The scarcity of evidence pointing to a violent extremism brings the author to emphasise the possibility of \u00ab extremism in religion \u00bb which is the outgrowth of a religion above its limits due to reasons related to various circumstances. The encounter with the West, with the Judaeo-Christian tradition, with the islam and the challenges which go along with these encounters have a negative impact on african societies, since they tend to cut themselves off from their anthropological roots which are in favor of religious diversity.<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-59fe09ec e-flex e-con-boxed e-con e-parent\" data-id=\"59fe09ec\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t<div class=\"elementor-element elementor-element-5d7cb510 e-con-full e-flex e-con e-child\" data-id=\"5d7cb510\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-70850581 elementor-align-right elementor-mobile-align-center elementor-widget elementor-widget-july-button\" data-id=\"70850581\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-button.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-ele-button-wrapper\">\r\n\t\t\t<a href=\"https:\/\/www.revue-kanien.com\/en\/product\/volume-6-2018-numero-1\/\" class=\"july-ele-button-link july-ele-button style-flat july-ele-button-nm icon-left\" role=\"button\">\r\n\t\t\t\t\t\t\t<div class=\"button-content-wrapper\">\r\n\t\t\t\t\t\t\t\t\t<span class=\"button-icon\">\r\n\t\t\t\t\t\t<i class=\"fal fa-shopping-cart\"><\/i>\t\t\t\t\t<\/span>\r\n\t\t\t\t\r\n\t\t\t\t\t\t\t\t\t<span class=\"button-text\">Buy the issue<\/span>\r\n\t\t\t\t\r\n\t\t\t\t\t\t\t<\/div>\r\n\t\r\n\t\t\t\t\t\t\t<\/a>\r\n\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-4d24cbc7 e-con-full e-flex e-con e-child\" data-id=\"4d24cbc7\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-314d351f elementor-align-left elementor-mobile-align-center elementor-widget elementor-widget-july-button\" data-id=\"314d351f\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-button.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-ele-button-wrapper\">\r\n\t\t\t<a href=\"https:\/\/www.revue-kanien.com\/en\/product-category\/volume-6-2018\/articles_numero-1_volume-6_2018\/\" class=\"july-ele-button-link july-ele-button style-flat july-ele-button-nm icon-left\" role=\"button\">\r\n\t\t\t\t\t\t\t<div class=\"button-content-wrapper\">\r\n\t\t\t\t\t\t\t\t\t<span class=\"button-icon\">\r\n\t\t\t\t\t\t<i class=\"fal fa-shopping-cart\"><\/i>\t\t\t\t\t<\/span>\r\n\t\t\t\t\r\n\t\t\t\t\t\t\t\t\t<span class=\"button-text\">Buy an article<\/span>\r\n\t\t\t\t\r\n\t\t\t\t\t\t\t<\/div>\r\n\t\r\n\t\t\t\t\t\t\t<\/a>\r\n\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"<p>SOMMAIRE RECENSIONS EDITORIAL SOMMAIRE Boniface MABANZA BAMBU : Entre ob\u00e9issance anticip\u00e9e et r\u00e9volte. Actualit\u00e9 de Frantz Fanon dans le contexte des relations \u00e9conomiques entre l\u00b4Afrique et l\u00b4Europe.. . &#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;..9 Sophia KREMSER : \u00ab Pourquoi ? \u00bb Des facteurs du terrorisme \u00e0 caract\u00e8re religieux comme ph\u00e9nom\u00e8ne sociopolitique moderne. . . . . . . . . [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"inline_featured_image":false,"footnotes":""},"class_list":["post-6921","page","type-page","status-publish","hentry","post-no-thumbnail"],"_links":{"self":[{"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages\/6921","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/comments?post=6921"}],"version-history":[{"count":25,"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages\/6921\/revisions"}],"predecessor-version":[{"id":7393,"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages\/6921\/revisions\/7393"}],"wp:attachment":[{"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/media?parent=6921"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}